1,721,147 research outputs found
The Arabic Aristotle in the 10th Century Bagdad. The Case of Yahya ibn ‘Adi's Commentary on the Metaph. Alpha Elatton
No full textIn this study, I aim to show, through the analysis of a Christian author of the 10th century, how commentaries on the works of Aristotle were continuously made, from the Greek commentators until Averroes. Taking as an example some texts of the Metaphysics, we can see that, even without direct contact with the original Greek version, several translations, both from Greek and the Syriac, were compared by the author. In those cases, it was not only a translation, but also a work of commentary on the text of Aristotle
‘Abd al-Laṭīf al-Baġdādī's Philosophical Journey. From Aristotle's Metaphysics to 'Metaphysical Science'
No full text‘Abd al-Latif al-Bagdadi’s Philosophical Journey. From Aristotle’s Metaphysics to the ‘Metaphysical Science’ is devoted to the Arabic reception of Greek philosophy and metaphysics by ‘Abd al-Latif al-Bagdadi (1162- 9 November 1231), a relatively unknown author of the Arabic-Islamic falsafa. The volume focuses on Bagdadi’s Book on the Science of Metaphysic, an important work in the process of the Arabic assimilation of Greek thought, showing as it does acquaintance with Greek metaphysical doctrines. ‘Abd al-Latif al-Bagdadi has been considered a pedantic scholar, whose thought was scholastic and legalistic rather than experimental and creative. Nevertheless the interpretative categories of ‘purist’ and ‘compiler’ are not suitable for describing the intellectual life of this writer. ‘Abd al-Latif al-Bagdadi can not count as a supporter of a sort of return to Aristotle or Galen sic et simpliciter. True, in his autobiography he argued for going back to the Greek sources. Still, the reader must go beyond this claim and try to see what corresponds to it in the historical reality of ‘Abd al-Latif al-Bagdadi’s sources. This volume does so, and allows the reader to realize that these sources are not the translations themselves, which were too far from him, but the Arabic philosophic and scientific works generated by the assimilation of the Greek thought in Islamic culture. There materials have been reworked by ‘Abd al-Latif al-Bagdadi in a original vein.
In ‘Abd al-Latif al-Bagdadi’ s system of sciences, metaphysics owes its leading role to its focus on beings qua beings. It grants the principles of particular sciences, and inquires into the first principle: it is at one and the same time ontology, universal science, first philosophy, and theology. This idea of metaphysics as a science results from the uninterrupted process of reception, assimilation and transformation of Aristotle’s Metaphysics in the Arabic-speaking world. The Book on the Science of Metaphysics in fact cannot be understood without bearing in mind al-Kindi’s model of reception of the Metaphysics with the focus on its aitiological and theological books. Also the attention paid by al-Farabi to metaphysics as ontology and universal science plays a pivotal role. In ‘Abd al-Latif al-Bagdadi’s companion on metaphysics, the Kindian and Farabian models even supersede Avicenna’s Ilahiyyat. The metaphysical science counts as an autonomous discipline: it is not only ‘ilm kulli, nor only ‘ilm ilahi, but ‘ilm ma ba‘d al-tabi‘a, ontology and theology together.
If I have labelled the Book on the Science of Metaphysics as a “companion”, it is because it looks like a school textbook: “metaphysics” is a discipline to be learnt under the guidance of various teachers, all of them following Aristotle and helping to understand his doctrines: Alexander of Aphrodisias, Themistius, Proclus, al-Kindi and al-Farabi
P. Adamson (ed.), In the Age of Averroes in the Sixth/Twelfth Century, The Warburg Indtitute - Nino Aragno Editore, London - Turin 2011 (Warburg Institute Colloquia, 16) p. 288,
Full text linkA reference to al-Fārābī’s Kitāb al-Ḥurūf in Averroes’ critique of Avicenna (Tahāfut al-Tahāfut, 371,5-372,12 Bouyges).
No full textAl-Fārābī’s Book of Letters (Kitāb al-Ḥurūf) and the analyses devoted in this text to the terminology of ‘Being’ are authoritative references for Averroes from the epitomes of his youth to his mature treatises. Also the Farabian doctrine of the conventionality of the natural language plays a role in Averroes' thought. This paper discusses the Tahāfut al-Tahāfut, 371.5-372.12 Bouyges, where Averroes has recourse to the Book of Letters in criticizing Avicenna’s distinction between essence and existence. Averroes explicitly mentions the title of the work and recalls a passage from the fifteenth chapter. This passage had already inspired him in the Epitome on Metaphysics, where Averroes did not mention explicitly his source, but followed in al-Fārābī's footsteps as for the analysis of the uses of ‘being’. This was one of the points in Averroes' critique against Avicenna. Averroes uses tacitly the same passage also in his Commentary on Metaphysics Delta 7
Presentazione a TH.-A. Druart, E. Wakelnig, A. Bertolacci, J. Janssens, B. Canova, H. Eichner, R. Arnzen. Medioevo. Rivista di storia della filosofia medievale. vol. 32, p. 7-13, PADOVA:Il Poligrafo
No full textQuesto volume di "Medioevo" ha carattere monografico ed è dedicato allo studio della natura e dell'oggetto dell'oggetto della scienza metafisica nella tradizione della filosofia arabo-islamica – la fasafa – tra IX-XVII
R. Hansberger, M. Afifi al-Akiti and C. Burnett eds., Medieval Arabic Thought. Essays in Honour of Fritz Zimmermann, The Warburg Institute – Nino Aragno Editore, London – Turin 2012, (Warburg Institute Studies and Texts, 4), p. 247
No full textIl concetto di essere dall'Aristotele greco alla lingua araba.
Full text linkThe problem of the translation into Arabic of Greek philosophical terminology and in particular of the verb 'to be', was faced by Arabic-speaking philosophers well before by the modern linguists. They also elaborated on the conditioning that every natural language can operate in a completely unconscious way in the formulation of concepts. By analyzing the Arabic direct and indirect tradition of Metaphysics, Book Delta 7, in which Aristotle speaks of the different meanings of being, τὸ ὄν, this study tries to test the awareness of these problems in the early translators of Greek philosophical and scientific works, such as the Christian Ustat, a translator of the circle of al-Kindi. Some exemples are taken also from the subsequent generations of philosophers such as al-Farabi, Avicenna, and Averroes
Adamson P., Al-Kindi, Oxford University Press, Oxford 2007, pp. V-272 (Great Medieval Thinkers).
No full textA.M.I. van Oppenraay - R. Fontaine (eds.), The Letter before the Spirit: The Importance of Text Editions for the Study of the Reception of Aristotle, Brill, Leiden - Boston 2012 (Aristoteles Semitico-Latinus, 22), p. XXI, 516.
No full textPensiero greco e cultura araba
No full textStudiando le origini, le condizioni politiche, sociali e culturali, le fasi e gli attori del movimento di traduzione dal greco all'arabo (VIII-X sec.) Pensiero greco e cultura araba offre una chiave per comprendere questa fioritura e contribuisce alla comprensione del contributo della civiltà islamica alla cultura dell'Europ
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